Chapter XI: Introduction: Doubts Suggested (11)

“You know,” said Mr. C., “that you Presbyterians are accustomed to count some requirements of Christ as essential, and some as non-essential—or, at least, less essential than others. Now when Christ came into the world, _one_ great object, if not _the_ great object of his mission, was to establish his visible church. He set it up himself. He instructed his disciples carefully in the nature of its laws, and especially those organic or constitutional laws which lie at the very foundation of the whole superstructure. To _these_ laws especially he must have attached great importance. Willful disobedience to these fundamental rules, which regulated and fixed the very _nature_ of the visible kingdom he established, must have been regarded by him as a rebellion of no common order. Now the _most important_ of these fundamental rules was that which fixed the terms of membership in his kingdom. This lay at the foundation of the whole business. The character, the influence, the prosperity of his new kingdom, must depend upon the character of the persons of whom it was composed. Now the Jewish kingdom, though it had in it much of good, and was a beautiful type of better things to come, yet it had included more of the evil than the good. In it the wicked dwelt in the land, and the righteous were among them. But now Christ was organizing not a _temporal_, but a _spiritual_ kingdom. His dominion was to be one of interior rule—by the power of love. The subjects of this kingdom were to be _converted men and women_, who loved God and lived to his glory. No one could belong to it, as he told Nicodemus, who had not _been born again_. This was his church. It was designed to be a permanent and living illustration of the power and the purity of his religion. The members of this church were to be his living epistles, known and read of all, describing the nature and results of his religion in their hearts and lives. No fact is more clearly evident than this. The church is not only commanded to be holy—exhorted to be holy—but it is said to be holy, and addressed as though it was thus holy. It is always and everywhere regarded as a body of professedly converted men and women. As many as were baptized into Christ had put on Christ. They were those who trusted in Christ. They walked by faith. They lived, but not they—it was Christ that lived in them. They had been sinners, but were called to be saints, and now had an inheritance among them that were sanctified. They were a peculiar people, zealous of good works. Not of the world, not like the world, for Christ had chosen them out of the world. Such was the church as he established it, and such he intended it should continue to the end of time. Now to secure to it this character, he determined that none should be admitted into it but those who repented of sin, and believed on him with saving faith. The door of entrance into this church was by the ordinance of baptism. Consequently, when any one repented and believed, and gave evidence that he was born again, he was to be baptized, and henceforth counted among his people. The very nature of the church, and the object of its establishment, required that _no others should ever be admitted_. How then, I ask, can he look without abhorrence and indignation upon _that act_, in which a minister of this church—claiming to act by his authority—subverts the very foundation of his church, changes its nature, and defeats the very object of its establishment, by introducing into it, knowingly and willfully, persons who are confessedly not penitents, not believers, not regenerate, but the children of wrath even as others.

“If baptism converted them—if by the act itself they were regenerated—there would be some excuse for this course; but no one of _you_ will pretend to believe that it has any such influence. You know that a baptized child grows up a sinner, just as his unbaptized brother does. _Doctors of Divinity_ talk about such things; but no man or woman of common sense believes that the sprinkling of a little water on a baby’s face changes its heart, and makes it a new creature in Christ Jesus. If it is introduced by this act into Christ’s visible church, it comes in a sinner, as it is born; it comes in an unconverted, impenitent, and unbelieving sinner—just such a sinner as Christ forbade his ministers ever to introduce. And now what is the consequence? Let us look at the history of the church. It is enough to make one who loves Jesus and his cause weep tears of blood, to see what have been the results of this rebellious departure from the instructions of the Master. For the first two or three hundred years the church remained what Christ intended. It was a body of professed believers. All history accords to its members a character of singular uprightness and purity. It was a light shining in darkness. But when infants, instead of converts, began to be introduced, its whole character was changed. Its spirituality was gone. Its very ministers were worldly men, contending for wealth, and place, and power. In the course of a few generations, it had, like the national churches of Europe of the present day, swallowed up the world. All the villainy and depravity of the land was in the church, or in that establishment that _called itself_ the church of Jesus Christ. No Pagan, not even the tiger-hearted Nero himself, was so cruel in his persecution of the Christians, as this body of baptized infants became when it grew up to manhood, and was invested with the power to kill. Nothing which the most infernal hatred could suggest, and the most diabolical ingenuity could invent, was thought too hard for these baptized ones to inflict upon those who professed faith in Christ, yet would not conform to their newly introduced rites and ceremonies. The most bitter and relentless persecution was directed especially against those who denied infant baptism. This has continued through every age. It has not been confined to the Roman Catholics. It has been practiced by all the so-called churches _that received infant members _(your own included) whenever and wherever they have been able to obtain the power. The world has been deluged with the blood of the saints, shed by these members of the church, whom men, professing to be _his ministers_, have, in his name, though against his authority, introduced in their infancy. Now I say, the act which thus subverts the very nature of the church of Christ, and leads to such terrific consequences, _is no common sin_. Such perversion of the very fundamental law of his church is no common rebellion. It is a great and terrible crime. It has led to great and terrible results even in the present world. Its consequences, even here, have been so terrific, that our very hearts shudder but to think of them; what they may be in the eternal world, we cannot conceive.

“But I will go further. I said ‘the baptism of an infant was a _sin_—an act of high-handed _rebellion_ against God.’ I have proved it. I will now say even more than this. _Infant baptism is impious_—it is an act of sacrilege.”

“Be careful, Mr. Courtney, be careful|” exclaimed Mrs. Jones. “This is a solemn subject. You should not thoughtlessly make use of words which convey such horrible impressions.”

“I _am_ careful, Mrs. Jones. I have chosen these words deliberately, because they are the only words that will fully express my meaning. I mean to say that it is _impious_ for a professed minister of Jesus Christ to stand up in the presence of the world, and in HIS name, and by HIS authority, perform, as a solemn and sacred ordinance of HIS religion, an act which HE NEVER COMMANDED OR AUTHORIZED! I regard it as a fixed fact, that there is no such commandment or authority. We have been searching for it carefully; we cannot find it. It is not in the book. And now the question comes up—‘Even if it be not commanded, what _harm_ is there in it?’ This is the question we are endeavoring to answer. I say, _If God has not commanded it or authorized it, then to perform it as an ordinance of HIS religion, in HIS name, and by HIS professed authority, is an act of impious sacrilege!_ It can be nothing less. I know your preachers do not so _intend_ it; I know that they would shudder at the very thought. They verily believe _they_ have the authority. They do it _ignorantly_, as Paul persecuted the church. But though their ignorance may, in a degree, excuse their conduct, it does not change the nature of the act. And for one who has studied the subject, who has looked for the authority and failed to find it, as we have, for such a one thus, in the name of God, to do what God has not required, must require a degree of temerity which I trust few of the professed ministers of Christ possess.”

“I declare, Mr. Courtney, it fills me with a sort of horror to hear you talk. I am almost sorry I insisted on your saying any thing about this subject. I don’t and can’t believe that what you say is true. And yet I shall never be able again to see an infant baptized without a feeling of terror.”

“But why can’t you believe that I tell the truth? Have I not proved every position by the Word of God?”

“Oh, as to that, any body can prove almost any thing they please by the Scriptures. Unitarians, and Universalists, and Methodists, and Episcopalians, and all sorts of people, find plenty of proof in the Bible for all they teach.”

“Then how are God’s people to know what he requires of them?”:

“Well, I don’t see as we _can_ know with any certainty. I have been raised a Presbyterian, and taught that they were right; and I believe I had as soon risk my soul on their faith as any other. I don’t see as I need to give myself much trouble about it.”

“You do not deny, Mrs. Jones, that you ought to obey God rather than man, and that the Scriptures are a perfect and infallible rule of faith and practice?”

“Oh, no, I grant that; but the difficulty is, that I can’t understand just what they teach. If I could know what they require, I must believe and do it. But Mr. Johnson tells me one thing, and you tell me another, and the Methodist tells me another; and between you all, I don’t know really what I must believe or do.”

“I will tell you, then. God will hold _you_ responsible for _your own_ faith and practice. You are not, therefore, to rely on me, or the Methodists, or on Mr. Johnson, but you are to go to the Bible for _yourself_. If there is any command to baptize infants there, you can find it, and you can read and understand it as well as a Doctor of Divinity. Do not take for granted that what they say or what I say is true, but _search the Scriptures_ for yourself. Make use of all the helps you can, but don’t let any one convince you that any doctrine is taught, or any practice required, by the Word, till _you can see it in the Word_. You will not find the teachings of the Scriptures to be either doubtful or contradictory when you go to _them_, and are _willing_ to believe and practice just what they teach. Doctors of Divinity may contradict each other and themselves, but God’s Word is not a book of doubtful oracles. It speaks plainly; it speaks decidedly; and it speaks always the same thing. Try it yourself with reference to this subject. Your pastor tells you that he has authority in the New Testament to baptize infants. Ask him to _show it to you_. If it is there, he can find it. You can see it as well as he can. He will, perhaps, refer you to the commission, Go baptize, etc.; but you will say, this is only a commission to baptize _believers_. It does not say a word about believers _and their children_, but only about believers. He will then remind you that Jesus said, Suffer the little ones to come unto me, etc. You will reply, they did not come to be _baptized_, but to be _prayed_ for: ‘And he laid his hands on them, and departed.’ This is good authority to _pray_ for children, and to devote them to God by faith, and seek his blessing on them, but none for baptizing them. He will then remind you that Peter says, ‘the promise is to you and to your children.’ You will reply, this is a promise of the ‘gift of the Holy Ghost,’ not of baptism; and, moreover, it is limited to those ‘whom the Lord our God shall call;’ and God does not call unconscious babes. He will then tell you, that ‘the unbelieving wife is sanctified by the believing husband, etc.: else were your children unclean, but now are they holy.’ To this, your good sense would reply, that there is here not a word about baptism; and if the child is to be baptized because it is holy, so ought the infidel husband and the infidel wife, for they are also sanctified or holy. He will then seek to find some _example_. He will tell you, that there were a number of _families_ baptized, and it is _almost_ certain there must have been infant children in _some_ of them. You turn to each place, and find that they who were baptized are the same who are said to have heard the Word, believed in God, rejoiced in God, spake with tongues, glorified God, ministered to the saints, and, in the case of Lydia’s family, are called _brethren_. Finding neither precept nor example in the New Testament, he will turn to the Old, and tell you about the covenant with Abraham, the seal of which was _circumcision_, and was applied to the children. Now, he will say, this covenant includes Christians too; for Paul says, All that believe are the children of believing Abraham. And if his children by nature were circumcised, his children by _faith_ must be baptized. To this you will reply, true, his children by _faith_ are to be baptized, but who are they? Paul says, they are _believers_, not the infant offspring of believers. You will say, further, the Jewish infants were circumcised because God _expressly commanded_ it to be done. But God never commanded Christians to baptize their infants. On the contrary, he directed only the penitent, the believing, the regenerate, to be baptized, which expressly excludes infants; and not a single infant ever was baptized during the period of which we have the history in the Scriptures. He has nothing more to offer. This is the substance and the sum of what _he calls_ Scriptural authority. Dare you now, with this light in your mind, consider the baptism of an infant an ordinance of God? I say, then, try it for yourself. Search the Scriptures, as the Bereans did, and see if these things are so. I do not ask you to take _my_ word for one solitary fact or circumstance. Go to the Book. Go not to cavil, but to learn. Go not to twist an argument out of it, but to ascertain your duty. Study it; pray over it. Don’t rest till your mind is _satisfied_. If _you can’t find_ infant baptism in the Word, you may take it for granted _it is not there_, even though all the Doctors of Divinity in Christendom assert the contrary. If you _do find it_, bring the Book, and show it to us benighted Baptists, and we will practice it; for we do earnestly desire, if we know our own hearts, to ‘do whatever Christ commands us.’ If you find it, it will be your _duty_ to bring it to our notice; for in that case we are in most woeful error. If you are right, we are most _fearfully_ wrong. If God has commanded us to baptize our infants, we are living in open and avowed _rebellion_. But we desire to obey; and if you will show us our error, so far from growing angry, we will _thank you_ for the care that you show for our good.”

“There is much in what you have said,” replied Professor Jones, “that strikes me with amazement. I cannot deny, that infant baptism is in opposition to the Word of God; but yet, I have never conceived of it as the terrible thing you have represented it. I see, however, that it must be even so. If it does not introduce people into the church, it is a falsehood on its very face; for this is what it pretends to do. If it does introduce them, then it evidently subverts the very foundation of the church, as a body of believers. And if God has not commanded or authorized it, it must, indeed, be impious to do it in his name, as though he had. I cannot deny this; but you made some statements concerning the results of its introduction, which I do not feel disposed to receive solely on your assertion.”

“My dear sir, I don’t desire you to receive any thing on my assertion. What I do not _prove_, I beg you will consider as though I did not say. I don’t intend to make any assertion, that I cannot sustain by the very best of testimony.”

“You said that infant baptism was not introduced in the time of the first Christians, nor until several hundred years after Christ. And that all churches, both Protestant and Catholic, who had embraced it, had persecuted the saints whenever and wherever they possessed the power. All this is quite at variance with what I have always regarded as the truth. I do not deny that it is so, but I cannot believe it without the evidence.”

Mr. Courtney glanced at the clock, as he replied:

“It is now near bedtime. We will not have time to-night; but at any time you may suggest, I will convince you that I did not speak without reason. I will prove to you, by the testimony of the ancient Fathers, by the testimony of _your_ own most eminent historians and divines, that what I said is strictly and entirely true. I will show you, that infant baptism was introduced in the same way, and by the same sort of authority, that pouring and sprinkling were—only that it began at a somewhat earlier day. I will show you, too, what were the consequences to the true believers, who refused to sanction the innovation—how they were driven out to dwell in caves and dens of the earth—how they were tortured and tormented—hunted like wild beasts; and that not a few hundreds, or thousands, but millions have gained a martyr’s crown—slain for the testimony of Jesus; not by Pagans; not by infidels; not by the people of the world; but by _the members_ of the (so-called) churches of Jesus Christ, made members in their infancy by this ‘_blessed_’ ordinance of infant baptism. Where shall we meet?”

“Oh, come back here,” said Mrs. Jones. “I begin to feel a sort of fearful interest in your strange teachings; something—if you will pardon the comparison—like I would expect to feel in the dying speech of some outlawed wretch, denouncing, on the very scaffold, all that good men hold dear and sacred. I do not mean any disrespect, but I cannot think of any thing else which will so well describe my emotions. I shudder while you talk, to think that you should dare to speak of one of the most beautiful and holy rites of our religion as of a deadly sin; and yet I want to hear all that you have to say. Sister Ernest and Theodosia will come over with you again to-morrow night.”

“So be it, then. We will meet here to-morrow night.”

THE NINTH NIGHT’S STUDY.

Of the time and manner in which the baptism of infants was substituted by men for the baptism of believers, which Christ commanded.

Ninth Night’s Study.

There was no one of the company that assembled at the Professor’s house on Tuesday evening, to continue this discussion, who looked so anxiously for the time of meeting, as did Mrs. Jones. The idea that an act which she had always regarded as one of the most beautiful and holy of all the rites pertaining to our holy religion, was really no part of that religion, but in fact directly opposed to it, and forbidden by it, had haunted her mind continually ever since the last night’s conversation. She had awakened her husband at midnight, to tell him that she should ever after be afraid to see an infant child baptized—and all the day she had been anxiously looking at the arguments of Mr. Courtney, as she called them up one after another in her memory, but could see no fallacy in the reasoning, though it led to what she considered such fearful conclusions. One reflection, however, gave her some comfort. Infant baptism _could not be a sin, otherwise good men could not have practiced it_. She was sure, therefore, that there must be some defect in his reasoning, though she could not see it.

And when they had come together, she began the conversation by asking Mr. Courtney if he had not said that he regarded Presbyterian and other Pedobaptist ministers as good and pious men?

“Certainly; I said that I knew some such. Men of God, whom I love as my brethren in the Gospel. And I know personally of no one among them whom I would be willing to condemn as being a worse man than myself.”

“But how can you say that, Mr. Courtney, when you know that they all practice infant baptism, and teach others to do so, which you say is not only a sin, but a most grievous sin: not only sin, but impious sacrilege? It seems to me you are the most inconsistent man I ever heard talk.”

“Will you permit me, madam, to answer your question by asking several others? Were Luther and Calvin and the Reformers good and holy men?”

“Of course they were, Mr. Courtney. No one has ever doubted that.”

“Was Archbishop Cranmer, who suffered martyrdom for his religion, under Mary of England, a good and holy man?”

“Certainly; he must have been.”

“Were our Puritan Fathers, who settled New England, good and holy men, deserving our reverential and affectionate remembrance for their Christian principle, which led them to sacrifice all for a conscience void of offense?”

“Most assuredly they were; but what has that to do with my question?”

“You will see, madam, when I have asked one more. Is it not a great and fearful sin to persecute and take the lives of men for their religious faith?”

“Of course it is; and no good man will do it.”

“And yet, madam, our Pilgrim Fathers persecuted the Quakers and the Baptists, and condemned them to banishment and death. Cranmer, before he was burnt, had been very officious and energetic in bringing Baptists to the stake. (See Neal’s History of the Puritans). Calvin procured the condemnation of Servetus for his religion, and Luther urged the princes of his country to persecute those who could not conform to his opinions. You see, therefore, that good and pious men may be led by their very piety (under mistaken notions of duty), to do things which are most fearfully wrong and sinful. Paul _verily thought_ he was doing God service when he killed the followers of Jesus; but his mistake did not make the action right. It was still a most awful sin. He did it ignorantly, and God forgave him. So he will forgive your Pedobaptist brethren who in their ignorance imagine they are obeying him in baptizing little children into his church. But the act is sinful, terribly sinful, nevertheless. You are to take _God’s Word_, not the example of those whom you consider holy men, as your standard of right.”

“If I did not misunderstand you,” said Uncle Jones, “you told us last night, that infant baptism was utterly unknown in the time of the first Christians. Now this is altogether at variance with what our ministers have always taught us to believe. I am sure that they have labored sedulously to make the impression on our minds, that from the very times of the Apostles till about six hundred years ago, no one had ever questioned that infants should be baptized. I am sure that I have been told again and again, from the pulpit and in private conversation, that it was the united testimony of _all_ the Fathers that infant baptism was received from the Apostles, and that we not only have no account of the time and manner of its introduction, but no history of any period of the church when it was not universally received and practiced.”

“Very likely,” replied Mr. Courtney. “Doctors of Divinity often deal in just such sweeping assertions. The same men who assure you that the New Testament _abounds_ with proof of infant baptism, though no man living or dead has ever been able to show for it a single precept or example, can well afford to make just such statements about history. And I say to them in this, as in the other case, If there be any record of infant baptism in the first ages of the church, you can _show it_, and I can _see it_. Your mere assertions are not worth a straw—bring in your proof.”

“But have they no such proof?” asked Mrs. Jones. “Surely the ministers of our church are as good and as truthful as those of any church, and would not make such assertions without good and sufficient authority.”

“I will answer your question, madam, by referring you to the writings of some of the most eminent ecclesiastical historians, who were Pedobaptists, like yourselves, but who would not stoop to falsify history to promote the interests of a creed. Let me ask your attention, and yours especially, Professor Jones, to the testimony of a very remarkable class of these witnesses. Soon after the Reformation, a project was set on foot by the Pedobaptist Protestants of Germany, to collect and embody in a permanent form all the known and reliable facts in the history of the early Christian churches. A great number of the most learned and eminent men of Europe engaged in the work. They had access to all the stores of ancient learning, and were fully competent to explore and appropriate them. Lutheran princes and powerful nobles were patrons of the work, and neither money nor labor was spared to make it a faithful picture of the ancient churches. It proposed to give the history of each century by itself; and as it was published at Magdeburg, its authors are commonly called the ‘_Magdeburg Centuriators_.’ It was executed with great care, and has ever since its publication been regarded as one of the most faithful and accurate records of early church history. Now, I want you to remember that there was not a single Baptist among these men; and then observe their language, which is as follows: ‘They [the Apostles] baptized only the adult or aged, whether Jews or Gentiles, whereof we have instances in Acts ii., viii., x., xvi., and xix. chapters. As to the baptism of _infants_ we have no example. As to the _manner_ of baptizing, it was by _dipping_ or _plunging_ into the water, in the name of the Father, Son, and Holy Ghost, according to the allusions contained in the 6th of Romans and the 2d of Colossians.’ Thus they speak of the first century; and of the second century they say: ‘It does not appear from any approved authors that there was any change or variation from the former century in regard to baptism.’

“The learned and acute Erasmus, writing about the same time, says, in his Notes on the 6th of Romans: ‘It is nowhere expressed in the apostolic writings that they baptized children.’

“John Calvin, the founder of your Presbyterian Church, says: ‘It is nowhere expressed by the Evangelists that any one infant was baptized.’

“Ludovicus Vives, a name of high historical authority, says: ‘None of old was wont to be baptized but in grown age, and who desired it, and understood what it was.’

“Dr. Taylor, of the Church of England, says: ‘It is against the perpetual analogy of Christ’s doctrine to baptize infants; for besides that, Christ never gave any precept to baptize them, nor ever himself or his Apostles (that did appear) did baptize any of them. All that he or his Apostles said concerning it, requires the previous dispositions of baptism, of which infants are not capable.’—_Liber. Proph._, p. 289.

“Dr. Mosheim, who is universally known and regarded as high Pedobaptist authority, says, in his Ecclesiastical History of the first century: ‘No persons were admitted to baptism but such as had been previously instructed into the principal points of Christianity, and _had also given satisfactory proof of pious dispositions_ and upright intentions.’ Of the second century he says: ‘The sacrament of baptism was, during this century, administered publicly twice a year at the festivals of Easter and Whitsuntide. The persons to be baptized, after they had repeated the creed, confessed and renounced their sins, particularly the devil and his pompous allurements, were immersed under water, and received into Christ’s kingdom by a solemn invocation.’ Of course they were not unconscious infants.

“Neander, another of your own historians, who has a world-wide reputation, says expressly: ‘Baptism was administered at first only to adults, as men were accustomed to conceive of baptism and faith as strictly connected. We have all reason for not deriving infant baptism from Apostolic institution, and the recognition of it (which followed somewhat later) as an Apostolical _tradition_, serves to confirm this hypothesis.’

“Coleman, another of your own writers, and a citizen of our own country, says: ‘Though the _necessity_ of infant baptism was _asserted_ in Africa and Egypt in the beginning of the _third_ century, it was even to the end of the _fourth_ by no means generally observed, least of all in the Eastern Church, and it finally became a general ecclesiastical institution in the age of Augustine,’ which you know was at the beginning of the fifth century.

“Now tell me what sort of consciences your ministers must have when they assert, in the face of such testimony as this, from _their own most eminent historians_, that infants were always considered right subjects for baptism! But this is not all. We have positive proof that Constantine and Gregory, and a great multitude of eminent men whose history is recorded, and who are known to have been born of Christian parents and reared in Christian communities, were yet not baptized till they had made their profession of faith in mature years—while there is not on record a single, solitary instance of the baptism of _a child_ till the year of our Lord three hundred and seventy, and that was the son of the Emperor Vallens, which was thought to be dying, and was baptized by the command of his majesty, who swore he would not be contradicted; and moreover, this was not a little infant, but a boy of six years old.—_See_ _Robinson’s Hist_.

“Now, if in the face of this testimony they say that infant baptism was practiced, let them show the proof. Let them bring a single case. Let them prove their own most eminent ecclesiastical historians to be false witnesses, and we will attach all due importance to their statements.”

“But, surely, Mr. Courtney,” replied Mrs. Ernest, “our ministers cannot be acquainted with these testimonies.”

“It is their own fault then,” said he. “These books are in their libraries—they quote them on other subjects—and if they do not know what they teach on this, it is because they willfully close their eyes to the light in order that they may remain in ignorance.”

“You say,” rejoined Theodosia, “that these writers, who make such concessions, are Pedobaptists. They were members of churches which baptize infants by sprinkling. They were themselves baptized by sprinkling in their infancy; and yet they state, in most express terms, that it was not so commanded by Christ—it was not so ordained by the Apostles—and nothing of the sort was practiced by the first Christians, nor for several hundred years. How, then, could they conscientiously remain even for a day in their church connection? I cannot understand what sort of consciences such men have.”

“Nor can I, Miss Ernest, but I will let them speak for themselves. The learned Curcellæus is one of them, and he says: ‘Infant baptism was not known in the world the first two centuries after Christ. In the third and fourth it was approved by few; but at length, in the fifth, it began to obtain in divers places; and therefore,’ he continues, ‘we Pedobaptists observe this rite indeed as an ancient custom, but not as an Apostolic institution. The custom of baptizing infants did not begin before the third century after Christ, and there appears not the least footstep of it for the first two centuries.’ Or if you prefer a more recent exposition of their reasons, take Kitto’s Cyclopædia of Biblical Literature, a standard Pedobaptist theological work, and turn to page 287, vol. 2.”

“I have the book on the table here,” said Uncle Jones. “Here, Theo., find the place and read. Here it is.”

“‘Infant baptism was established neither by Christ nor his Apostles. In all places where we find the necessity of baptism notified, either in a dogmatic or historical point of view, it is evident that it was only meant for those who were capable of comprehending the word preached, and of being converted to Christ by an act of their own will.

“‘A pretty sure testimony of its non-existence in the days of the Apostles, may be inferred from 1 Cor. vii. 14, since Paul would certainly have referred to the baptism of infants for their holiness; but even in later days, several teachers of the church, such as Tertullian (De Bapt.) and others, reject this custom. Indeed, his church in general (that of North Africa) adhered longer than others to the primitive regulations. Even when the baptism of infants was already _theoretically_ derived from the Apostles, its _practice_ was, nevertheless, for a long time confined to a mature age.’

“Did you not say that the author of this work was a Pedobaptist, Mr. Courtney?”

“Certainly I did. It was prepared by a number of very learned and eminent Pedobaptist divines, and is regarded by Pedobaptists as a standard theological work.”

“Well, I must say, that Pedobaptist theological writers are strange people,” replied Theodosia, “but I will read on:—‘In support of a contrary opinion the advocates [of infant baptism] in former ages (now hardly any) used to appeal to Matt. xix. 14, Suffer little children, etc.; but their strongest argument in its favor is the regulation of baptizing all the members of a household or family, 1 Cor. xvi. 17; Acts viii. 8; xvi. 33; but in none of these instances has it been proved that there were little children among them. And even supposing that there were, there was no necessity for excluding them from baptism in plain words, since such exclusion was understood as a matter of course.’

“Surely, Mr. Courtney, the man is a Baptist!”

“Oh, no,” said Mr. Courtney; “read on. You will come to his strong reasons presently.” She read on:

“‘Many circumstances conspired early to introduce infant baptism. The confusion between the outward and inward conditions of baptism, and the magical effect that was attributed to it; confusion of thought about the visible and the invisible church; condemning all those who did not belong to the former; the doctrine of the natural corruption of man so closely connected with the preceding; and finally the desire of distinguishing Christian children from the Jewish and heathen, and of commending them more effectually to the care of the Christian community—all these circumstances, and many more, have contributed to the introduction of infant baptism at a very early period.’”

“Now we will come to _his reasons_. He has told us that it is not in the Scriptures; that it was not ordained by Christ; that it was not known to the Apostles; that it was the offspring of that error which attributed a magical influence to baptism, and to the mistaken idea that no one could be saved without it—together with numerous other circumstances; and now read on, if you please, and learn the reasons why he, notwithstanding all this, is a Pedobaptist.”

“‘But, on the other hand, the baptism of children is not at all _at variance_ with the principles of the Christian religion, after what has been observed on the separation of regeneration and baptism; for since it cannot be determined when the former begins (the real test of its existence being only in the holiness continued to the end of a man’s life), _the fittest point of baptism is evidently the beginning of life_.’ ‘Nevertheless, the profession of faith is still needed to complete it. Confirmation, or some equivalent observance, is therefore a very important consummation. The _fides infantium_ [faith of infants] is an absurd assumption of which the Scriptures know nothing.’ ‘On the other hand, the baptized child is strongly recommended to the community and to the Spirit of God dwelling therein, becoming the careful object of the education and holy influence of the church: 1 Cor. vii. 14, _Nature and experience therefore teach us to retain the baptism of infants_ now that it is introduced.’”

“Oh, yes,” said Mrs. Jones, “I always feel a much greater interest in children that have been baptized. It is such a blessed privilege to bring our little ones to God, and dedicate them to him in the presence of all his people.”

“For my part,” replied Mr. Courtney, “I greatly prefer Christ and his Apostles, to ‘nature and experience,’ as my teachers in religion. It is, indeed, a blessed privilege to be allowed to dedicate our children to God; and for doing this, we have full authority in the Word of God. We are to dedicate them by faith and prayer, and bring them up for him. But, let me say to you, in the language of Dr. Dwight, one of the most eminent ministers of your own church: ‘Nothing is a privilege, in the religious sense, but what God has made such; and he has made nothing such, except in his own way and on his own terms. Baptism is a privilege when administered and received in the manner appointed by him, _but in no other_. When this ordinance is received in any other manner, it is plainly no obedience to any command of his, and therefore has no promise—and, let me add, no encouragement to hope for a blessing.’”—_Dwight’s Sermons_, vol. iv. p. 343.

“I am almost afraid,” said Uncle Jones, “that you will think me captious; but I cannot yet feel quite satisfied about this matter. You have, indeed, shown very clearly, that many very eminent historians and standard writers, who, it is well known to all the world, were. Pedobaptists, have conceded—and, indeed, have in some sense _proved_—that infant baptism did not originate till the third century, or later. But yet, it seems to me that I have seen quotations from the early fathers themselves, which proved that baptism of infants had been recently practiced from the very first. Has there not been recently discovered some ancient manuscript, which throws light upon this subject? I am sure I have heard some rumor of such a thing.”

“You are not at all mistaken,” replied Mr. Courtney. “A manuscript of Hyppolytus was found, in 1842, in an Armenian convent on Mount Athos, in Turkey, by Minoides Minas, a Greek scholar of celebrity, who was employed at the time by M. Villeman to search for ancient books and manuscripts. This work has been carefully examined by many eminent critics and scholars, and there is now no doubt that it is genuine. Mr. Bunsen, a very noted Pedobaptist scholar, has made it the basis of a book on the early churches, in the preparation of which he consulted also the ancient canons and constitutions.”

“But pray tell us who was Hippolytus?”

“He was the pastor or bishop of the church at Pontus, near the mouth of the Tiber, in Italy, and had been a pupil of Iræneus. He lived in the early part of the third century, and probably wrote the work in question about two hundred and twenty-five or two hundred and thirty years after Christ.”

“Well, what is his testimony about baptism?”

“He says: ‘We in our days never defended the baptism of children, which in my day had _only begun to be practiced_ in some regions, unless it were as an exception and innovation. The baptism of _infants_ we did not know.’ And Mr. Bunsen, his translator and editor, adds (vol. iii. p. 180): ‘Pedobaptism, in the more modern sense—meaning thereby baptism of new-born infants, with the vicarious promises of parents or other sponsors—was utterly unknown to the early church, not only down to the end of the second century, but indeed to the middle of the third.’”

“But,” asked Mrs. Jones, “is there nothing at all in the early fathers in favor of infant baptism?”

“Not _one word_, madam, for the first two centuries—not even an allusion to it. It had not yet been invented. They had never _heard of it_; nor, so far as we can judge from their writings, had they so much as _thought_ of it.

“CLEMENS, who is counted among the first, and is said to have been a companion of Paul, says: ‘They are right subjects of baptism, who have passed through an examination and instruction.’

“IGNATIUS, of the same age, who is said to have been a disciple of John, and to have seen and talked with Peter and Paul, says: ‘Baptism ought to be accompanied with faith, love, and patience, after preaching.’ The other writers of this century were Clement of Rome, Polycarp, Hermes, and Barnabas (?); but it is admitted by those who have searched for it most diligently, that _not one word_ about infant baptism is to be found in any of their works. So also in the second century, Dr. F. A. Cox, as quoted by Orchard, says: ‘Justin Martyr, Athenagoras, Theophilus of Antioch, Tatian, Minucian, Felix, Iræneus, and Clement of Alexandria, constitute the Christian writers of this second century; who, so far from _directly_ speaking of infant baptism, never once utter a syllable upon the subject.’

“CLEMENT says, indeed: ‘The baptized ought to be children in malice, but not in understanding; even such children who, as the children of God, have put off the old man with the garments of wickedness, and have put on the new man.’ These are the only children he speaks of as having a right to baptism.”

“You mention Iræneus,” said Uncle Jones. “If I do not forget, I have heard him quoted as authority for infant baptism.”

“I have no doubt of it. Those Doctors of Divinity who consider baptism and regeneration as all the same thing, have discovered in his writings the following sentence: ‘Christ passed through all ages of man, that he might save all by himself; all, I say, who are by him _regenerated_ to God—infants, and little ones, and children, and youths, and persons advanced in years.’ Now, this is the _only_ allusion which it is pretended that Iræneus makes to infant baptism; and some have had the temerity, not to say the dishonesty—since they themselves consider baptism and regeneration as the same thing, and because Iræneus, in some _other_ place, uses regenerate in the sense of baptize—to strike out _regenerated_ here and put in _baptized_, and then refer to Iræneus as having recognized infant baptism.”.

“I am sure,” said Theodosia, “that the cause must be a very weak one which requires such support, and they must be very weak advocates of any cause who could stoop to employ such arguments in its favor.”

“So also it is claimed by some, that Justin Martyr recognized the baptism of infants, when he says to some aged Christians that they had been the followers of Christ from their childhood; or, as these men read, from their _infancy_. But it is well known that, in those days, all _minors_—that is, all under twenty-five years of age, for that was considered the limit of manhood—were often called children, and even infants. And we read of some instances of persons becoming bishops while they were _infants_—that is, before they came of age; and of many persons being led to martyrdom while they were _infants_, and making earnest profession of the faith which they felt in their hearts, and sealed with their blood. The Baptists will baptize as many such infants as desire to enter into the church of Jesus Christ. But you will not accuse us, on that account, of practicing the baptism of unconscious babes;[3] and these mentioned by Justin Martyr, are not said to have been _baptized_ in infancy, but to have followed Christ from their infancy. It is not till the beginning of the third century that we find the very first certain allusion to the baptism of children; and these were not babes, but little boys and girls old enough to _ask for baptism_, though yet too young to understand its import.

“By this time, salvation and baptism had begun to be regarded as inseparable, and loving parents began to inquire anxiously, What will become of our children if they die unbaptized? To this, the answer commonly given was, that they must be lost. Why not, then, baptize, and so secure their salvation? It seems that a certain wealthy lady, named Quintilla, who was probably a mother, and felt this very natural anxiety about her little ones, had come to the conclusion that if they asked for baptism, they ought to have it, whether they gave evidence of conversion or not; and she wrote a letter to Tertullian, the bishop of the church at Carthage, to get his sanction to this novel doctrine. The answer of Tertullian to this letter has been preserved, and contains the first undoubted allusion to the baptism of children which is recorded in the annals of church history.”

“If infant baptism had been a universal custom, as is pretended by some,” said Theodosia, “there never could have been any occasion for Quintilla to write to Tertullian on the subject, for children would have been baptized, as a matter of course, whether they asked for it or not.”

“Very true; and Tertullian would have replied to her, that it had always been the practice of the church to baptize the little darlings, and she need not even wait for them to ask for it; but he did no such thing. ‘Those who administer baptism,’ he says, ‘know very well that it is not to be rashly given.’ The good lady evidently thought that it was enough if the children could _ask_ for it, and had quoted the Scripture, ‘Give to him that asketh.’ To this, Tertullian says: ‘What! give to him that asketh! Every one hath a right to it as to a thing of alms! Nay! say, rather, give not that which is holy to the dogs; cast not your pearls before swine; lay hands suddenly on no man; be not partaker of other men’s sins.’ It would seem that she had referred to the cases of the Eunuch and of Paul, as having received the ordinance as soon as they asked for it. And to this, Tertullian replies: ‘If Philip baptized the Eunuch on the spot, let us remember that it was done under the immediate direction of the Lord.’ The Eunuch was a _believer_ of the Scripture; the instruction given by Philip was seasonable; the one preached, the other perceived the Lord Jesus, and believed on him. Water was at hand, and the Apostle, having finished the affair, was caught away. But you say, Paul was baptized instantly. True, because Judas, at whose house he was, instantly knew that he was a vessel of mercy. The condescension of God may confer his favors as he pleases, but _our wishes_ may mislead ourselves and others.

“This lady seems to have referred, as you do, to the words of Jesus, ‘Suffer little children,’ etc. And to this, Tertullian says, as Baptists do now: ‘The Lord does indeed say forbid them not to come unto me; and let them come while they are growing up; let them come and _learn_, and let them be _instructed_ when they come; _and when they understand Christianity, let them profess themselves Christians_.’

“In another of his works, Tertullian says: ‘Adults are the only proper subjects of baptism, because fasting, confession of sins, prayer, profession, renouncing the devil and his works, are required of the baptized.’

“It is evident, Therefore, that at this time, the beginning of the third century, the baptism of children had just begun to be spoken of.

“Now, strange as it may seem to you, your Doctors of Divinity are accustomed to base the strongest of all their historical arguments on this letter of Tertullian to Quintilla.”

“How is that possible?”

“They say, infant baptism must have _existed_, or Tertullian would not have opposed it. If it existed _then_, it must have existed from the _first_, because we have no history of its introduction, and no account of any previous opposition to it. And it is incredible that it could have been introduced without opposition.”

“And what answer,” said Mrs. Jones, “can you make to such reasoning as that?”

“We simply say that it did _not_ exist before. That this is the _first_ proposal to introduce it, and that it was opposed.”

“Very satisfactory, I declare! But what evidence have you that this was the first?”

“The best evidence that is possible: _It is the first on record_. If the advocates of infant baptism say there was any previous one, let them _produce_ it. But we might put our defence on different ground. We might admit that infant baptism was at the beginning of the third century a generally received and recognized _custom of the churches_, and yet it would not follow, by any means, that it was received from the Apostles or had any Divine authority.

“You do not believe that the Episcopal and Catholic rite of confirmation is of Divine authority, and yet it can be traced back as far as infant baptism. You do not believe that there is any Divine authority for signing the baptized with the sign of the cross, yet Tertullian distinctly recognizes _this_ as an existing custom in his day. So he does the giving of the newly baptized a mixture of milk and honey, and anointing them with holy oil. The doctrine of baptismal regeneration and of purgatory both date back to or before this early day, as do the observance of some of the feast days and fast days, and a vast amount of the most absurd and silly mummery of the Romish Church.

“The first we read of these fooleries, they were already in the churches; they had, so far as we know, never been opposed; they were there long before we find any trace of infant baptism there, and yet who of you will dare to say, on these grounds, that Christ and his Apostles ordained that candidates for baptism should be divested of their clothing—should have salt put in their hands—should be daubed with the priest’s spittle—clothed in white on coming out of the water—signed with the sign of the cross—anointed with chrism—walk from the water with a lighted taper in their hands, etc., etc.

“The truth is, the simplicity of the Gospel was corrupted even in the Apostles’ days; and it was not the least onerous of their labors to prevent and correct unauthorized additions to and modifications of their teachings. _The simple fact, therefore, that we find any doctrine or any practice in the churches at an early day, is no evidence at all that it was received either from Christ or his Apostles_. The Scriptures are our only guide. This you as Protestants admit, and by this you are precluded from all recourse to ‘the _traditions_ of the first Christians,’ in regard to infant baptism, or any thing else concerning the doctrines and ordinances of our religion. So that it is nothing to you nor to me if infant baptism had existed before Tertullian’s time. We have shown, however, that so far from being a general practice before that time, it then was for the first time proposed, and it required all the third and most of the fourth to secure it any considerable foothold in the churches, and that it did not become _established_ as an ecclesiastical institution till the time of Augustine, in the early part of the fifth century.